Post on 19-Jul-2020
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Reformed Epistemology Apologetics
What is Knowledge?
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Three standard uses of the term 'knowledge'
knowledge as acquaintance I know Bob.
knowledge as competence or skill I know German.
knowledge as propositional I know that George Washington was the first
President of the United States.
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knowledge as acquaintance I know Bob.
knowledge as competence or skill I know German.
knowledge as propositional I know that George Washington was the first
President of the United States.
knowledge as acquaintance I know Bob.
knowledge as competence or skill I know German.
knowledge as propositional I know that George Washington was the first
President of the United States.
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The Tri-partite Theory of Knowledge
justified, true, beliefBroadly considered, contemporary
epistemology regards these three as the necessary and sufficient conditions for
knowledge.
Necessary and Sufficient Conditions
A necessary condition for X are those things in whose absence X cannot be or occur.
e.g., Oxygen is necessary for fire. If the oxygen is absent, fire cannot occur.
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Necessary and Sufficient Conditions
A sufficient condition for X are those things in whose presence X must be or occur. (Note that this is not necessarily a causal relationship.)
1. I believe X.
2. I am justified in (have good reasons for) believing X.
3. X is the case (i.e., it is true that X).
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Edmund GettierEmeritus Professor
University of Massachusetts, Amherst
Though the tri-partite theory (or definition) of knowledge has gained
widespread favor, it was seriously
challenged by Edmund Gettier in his "Is
Justified True Belief Knowledge?"
Edmund GettierEmeritus Professor
University of Massachusetts, Amherst
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What Are Some Options Concerning
Knowledge?
We do not have knowledge.
Skepticism
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Reason (apart from sense experience) is the sole (or
primary) source of our fundamental knowledge
about reality.
Rationalism
Rationalism
This means that reason is capable of giving us at least
some knowledge apart from experience.
This means that reason is capable of giving us at least
some knowledge apart from experience.
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sense experience is either:
the beginning of our knowledge
about the world
the beginning of our knowledge
about the world
the sole basis of our knowledge
about the world
the sole basis of our knowledge
about the world
Empiricism
oror
Classical Empiricism vs.
Modern & Contemporary Empiricism
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Classical Empiricists
Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
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Modern Empiricists
John Locke(1623-1704)
George Berkeley(1685-1753)
David Hume(1711-1776)
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John Locke(1632-1704)
John Locke(1632-1704)
Locke's Epistemological
Dualism
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Stuart C. Hackett(1925-2012)
"Epistemological dualism is the doctrine that the immediate
object present to the mind is not the independently existing
reality—say a box or what have you—but a representative idea
of this object. All the mind knows directly are its ideas and
nothing else."[The Resurrection of Theism: Prolegomena to Christian Apology, 2nd ed. (Grand Rapids: Baker, 1982), 38]
Stuart C. Hackett(1925-2012)
Stuart C. Hackett(1925-2012)
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Stuart C. Hackett(1925-2012)
Stuart C. Hackett(1925-2012)
John Locke(1632-1704)
"Since the mind, in all its thought and reasonings, hath no other
immediate object but its own ideas, which it alone does or can
contemplate, it is evident, that our knowledge is only conversant about them. Knowledge then seems to me to be nothing but the perception of the connexion and agreement, or disagreement and repugnancy of any of our ideas. In this alone it
consists." [An Essay Concerning Human Understanding, IV, I, 1, §1-§2, ed. Peter H. Nidditch (Oxford: Clarendon Press, 1975), 525]
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John Locke(1632-1704)
" 'Tis evident, the mind knows not things immediately, but only by
the intervention of the ideas it has of them. Our knowledge therefore
is real, only so far as there is a conformity between our ideas and
the reality of things. But what shall be here the criterion?
John Locke(1632-1704)
" How shall the mind, when it perceives nothing but it own
ideas, know that they agree with things themselves? This, though it seems not to want difficulty, yet, I think there be two sorts of ideas, that, we may be assured, agree
with things.
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John Locke(1632-1704)
"First, the first are simple ideas, which since the mind, as has
been shewed, can by no means make to it self, must necessarily
be the product of things operating on the mind in a natural way, and
producing therein those perceptions which by the wisdom
and will of our Maker they are ordained and adapted to.
John Locke(1632-1704)
"From whence it follows, that simple ideas are not fictions of our fancies, but the natural and
regular productions of things without us, really operating upon us; and so carry with them all the conformity which is intended; or
which our state requires:
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John Locke(1632-1704)
"For they represent to us things under those appearances which they are fitted to produce in us;
whereby we are enabled to distinguish the sorts of particular substances, to discern the states they are in, and so to take them for our necessities, and apply
them to our uses.
John Locke(1632-1704)
"Thus the idea of whiteness, or bitterness, as it is in the mind, exactly answering that power
which is in any body to produce it there, has all the real conformity it can, or ought to have, with things
without us. And this conformity between our simple ideas, and
the existence of things, is sufficient for real knowledge.
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John Locke(1632-1704)
"Secondly, all our complex ideas, except those of substances,
being archetypes of the mind's own making, not intended to be
the copies of any thing, nor referred to the existence of any
thing, as to their originals, cannot want any conformity necessary to real knowledge. For that which is
not designed to represent any thing
John Locke(1632-1704)
"but it self, can never be capable of a wrong representation, nor
mislead us from the true apprehension of any thing, by tis
dislikeness to it: and such, excepting those of substances, are all our complex ideas, which the mind, by its free choice, puts together, without considering any connexion they have in nature."
[An Essay Concerning Human Understanding, IV, I, 4, §3-§5, ed. Peter H. Nidditch (Oxford: Clarendon Press, 1975), 563-564]
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David Hume:The Skeptic from
Scotland
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David Hume(1711-1776)
born 1711 in Edinburgh, Scotland to a Calvinist family of modest means
attended Edinburgh University where he studied classics, mathematics,
science, and philosophy
went to France for three years where he wrote the Treatise of Human Nature
once confessed that the hope of achieving literary fame was his
"ruling passion"[William F. Lawhead, The Voyage of Discovery: A Historical Introduction to Philosophy, 2nd ed. (Stamford: Wadsworth, Thomson Learning, 2002), 310]
Significant Philosophical Works by Hume
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David Hume(1711-1776)
Considered by some to be one of the most
formidable philosophical skeptics.
David Hume(1711-1776)
Though Hume was a skeptic, it is still
accurate to call him an empiricist, for he
believed that all knowledge comes
through experience.
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David Hume(1711-1776)
Three of the biggest apologetic issues argued today are
framed and discussed the way they are because of the
influence of David Hume.
David Hume(1711-1776)
miracles
the design argument for the existence
of God
the problem of evil
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Empiricism Classical vs. Modern
Modern Empiricism
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Modern EmpiricismModern Empiricism
Sees itself concerned largely with the knowing of "qualities" or "properties" or "sensations" or "phenomena" (e.g., red,
sweet, loud).
Modern EmpiricismModern Empiricism
Early on, Modern Empiricism was committed to the notion that such
sensations were "caused" by external objects or by "substances" though such
objects or substances were ultimately inexplicable or unaccountable by the greater
philosophy of these Modern Empiricists.
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Modern EmpiricismModern Empiricism
Later, Empiricists such as Hume began to realize the implications of such a divorce between knowing sensations (also called
"phenomena") and any reality antecedent to (and supposedly the "cause of") these
sensations.
Modern EmpiricismModern Empiricism
The ability of making philosophical conclusions about this antecedent reality began to be challenged, giving rise to a
formidable skepticism (Hume) and a profound but failed attempt to rebuild the bridge between empirical experience and
certainty (Kant).
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Contemporary Empiricism
Contemporary Empiricism Contemporary Empiricism
Contemporary empiricism began to become absorbed into epistemology more broadly
considered and began to concern itself with issues related to the strict definition of
terms and the rigors of formal logic (Analytic philosophy).
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Contemporary Empiricism Contemporary Empiricism
It attempted to eliminate the philosophical challenge of accounting for any antecedent realities like substances by restricting itself as a second-order discipline which should
only be concerned with aiding the endeavors of the natural sciences (Logical
Positivism).
Contemporary Empiricism Contemporary Empiricism
Most recently, certain aspects of contemporary epistemology has challenged
the assumptions of the justification discussion and have sought instead to talk
in terms of "warrant." (Plantinga)
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Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
Remember that, for the most part, contemporary philosophy has
defined knowledge according to the tri-partite theory, to wit, knowledge
is justified, true, belief.
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What Alvin Plantinga Brought to
the Conversation
Plantinga's Challenge to "Classical" Foundationalism
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Alvin PlantingaAlvin Plantinga
"Classical foundationalism ... is a picture or total way of looking at faith, knowledge, justified belief, rationality, and allied topics. ...
According to the foundationalist some propositions are properly
basic and some are not; those that are not are rationally accepted only on the basis of evidence, where the
evidence must trace back, ultimately, to what is properly basic."[Alvin Plantinga, "Is Belief in God Rational?" in C. F. DeLaney, ed. Rationality and Religious Belief (Notre Dame: University of Notre Dame Press, 1979) as cited in Louis P. Pojman, Philosophy of Religion: An Anthology (Belmont: Wadsworth,1987), 455]
Foundation(basic beliefs)
analytic (true by definition)incorrigible
evident to the senses
other beliefs
Evidence
Evidence
Evidence
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Foundation(basic beliefs)
analytic (true by definition)incorrigible
evident to the senses
other beliefs
Evidence
Evidence
Evidence
Is the definition of 'rational' itself rational?
Is this definition a basic belief?
If not, what evidence could count for this definition that would itself trace back to some basic belief?
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Alvin PlantingaAlvin Plantinga
Alvin PlantingaAlvin Plantinga
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Alvin PlantingaAlvin Plantinga
Alvin PlantingaAlvin Plantinga
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The Classical Response
Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
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Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
Classical Empiricism takes externally existing sensible (i.e., physical) objects as its starting
point of knowledge.
Thomas Aquinas(1225-1274)
"Sensible things [are that] from which
human reason takes the origin of its knowledge."
[Thomas Aquinas, Summa Contra Gentiles, I, 9, §2. Trans. Anton C. Pegis. (Notre Dame: University of Notre Dame Press, 1975), I, 77]
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Thomas Aquinas(1225-1274)
"Our knowledge, taking its start from things,
proceeds in this order. First, it begins in sense;
second, it is completed in the intellect.“
[Thomas Aquinas, Truth, I, 11, trans. Mulligan, 48, in Truth (3 vols), vol. 1 trans. Robert W. Mulligan (Chicago: Henry Regnery, 1952); vol. 2 trans. James V. McGlynn (Chicago: Henry Regnery, 1953); vol. 3. trans. Robert W. Schmidt (Chicago: Henry Regnery, 1954). The three volumes were reprinted as Truth (Indianapolis: Hackett, 1994)]
Thomas Aquinas(1225-1274)
"According to its manner of knowing in the present life, the
intellect depends on the sense for the origin of knowledge; and so
those things that do not fall under the senses cannot be grasp by the human intellect except in so far as the knowledge of them is gathered from sensible things."
[Thomas Aquinas, Summa Contra Gentiles, I, 3, §3. Trans. Anton C. Pegis. (Notre Dame: University of Notre Dame Press, 1975), I, 64]
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Etienne Gilson(1884-1978)
"The senses are only the bearers of a message
which they are incapable of reading, for only the
intellect can decipher it." [Etienne Gilson, Thomist Realism and the Critique of Knowledge (San Francisco: Ignatius Press, 1983), 199. While in context Gilson was referring to the act of existing, I believe this point can be extended to other metaphysical aspects of things.]
Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
The Aristotelian/Thomistic model of human knowing factors in a certain metaphysical understanding of the
nature of reality in general and physical objects in particular.
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Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
One important thing to see here is that this starting point is with "things" (e.g., rocks, trees,
humans, animals, etc.) and not with mere "sensations" or
"phenomena."
Thomas Aquinas(1225-1274)
"Our knowledge of principles themselves is derived from
sensible things." [Thomas Aquinas, Summa Contra Gentiles, II, 83, §26. Trans. James F. Anderson (Notre Dame: University of Notre Dame Press, 1975), II, 279)]
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Thomas Aquinas(1225-1274)
"Our senses give rise to memories, and from these we obtain experiential knowledge of things, which in turn is the
means through which we come to an understanding of
the universal principles of sciences and art."
[Thomas Aquinas, Summa Contra Gentiles, II, 83, §32. Trans. James F. Anderson (Notre Dame: University of Notre Dame Press, 1975), II, 282)
Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
It has never seen itself in any way as needing to "prove" or "justify" the existence of this externally
existing physical reality.
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Aristotle (384 BC – 322 BC)
Thomas Aquinas(1225-1274)
Classical Empiricism
It has never seen itself in any way as needing to "prove" or "justify" the existence of this externally
existing physical reality.